* 1. 'Foundation': four 'foundations or basics' of an Arahat's mentality, mentioned and explained in M. 140: the foundation of understanding paññā, of truthfulness sacca of generosity cāga and of peace upasama.

Speech is the most powerful tool in creating goodness and evil foroneself, for others or both. It also has the power to destroy happi-ness and sorrow for oneself, for others or both.

We often forget that the first consideration in the act of speak-ing is always the choice to remain silent. And if we were tochoose the option to speak we should ensure that the words spo-ken benefit both oneself and others.

We must understand the natural characteristics our speech.Once our words reach the ears of the listener – which are thedoors to his heart – they cannot be taken back. Speech alsoreflects the credibility of the speaker – we are measured by theway and manner in which we speak.

Speech that should be avoided is: Falsehood (musàvàdà), slandering (to divide others), frivo- lous speech (gossip) and harsh (unskillful) speech.The qualities of Right Speech are: Truth (sacca – what we see, hear, understand or cognize), beneficial (constructive, motivating, etc.) and pleasant or polite (the listener can appreciate it). The purpose of speak- ing is to bring out the best in the listener and oneself.

Abhaya Dàna – Giving of non-fear, trust, warmness, tolerance. Inthe consideration of the Gifts, when one gives space andallowance for others to move and time to think, or does not belit-tle their capabilities or show up their weaknesses, one is consid-ered as giving non-fear. In Anguttara Nikàya, the book of the three, verse 172, theBuddha said that one should give in such a way that the doneedoes not feel humiliated, belittled or hurt. One should give withdue consideration and respect, and make the donee feel warmlywelcomed and glad to return. Personal involvement in the act of giving – such as giving withour own bare hands and promoting the rapport through our car-ing, willingness and concerned attitude towards the donee – willmost definitely enhance the quality of our abhaya-dàna. This will be even more so if we give things that are good,choice, useful and appropriate, and not things which are only fitto be thrown away.

Tipitaka (Tripitaka in Sanskrit) is the name given to the Buddhist sacred scriptures and is made up of two words; ti meaning ‘three’ and pitaka meaning ‘basket.’ The word basket was given to these writings because they were orally transmitted for some centuries, the way a basket of earth at a construction site might be relayed from the head of one worker to another. The three parts of the Tipitaka are the Sutta Pitaka, the Vinaya Pitaka and the Abhidhamma Pitaka.

"For a disciple who has conviction in the Teacher's message & lives to penetrate it, what accords with the Dhamma is this:'The Blessed One is the Teacher, I am a disciple. He is the one who knows, not I." - MN. 70 Kitagiri Sutta

I am doing this for myself as much as it is for others to learn too. If we just listed a link to a Pali-English website or dictionary or made a long list of Pali to English words, few of us would get anything out of it. But by doing just one Pali word or term(s) per day, it is easier to digest and remember. For the next few days the words will be easy like the above, but then we'll gradually get to the more difficult ones.

It is from the fact of impermanence that the other two character- istics; dukkha (suffering) and anattà (non-self), are derived. Whatever arises and passes away is anicca. Whatever is anicca is suffering, and whatever is suffering is of non-self. Anicca is the natural law of the universe. Everything – be it liv- ing or non-living, mind or matter – is subjected to change. In the law of Kamma (cause and effect), everything is the cre- ation of its preceding causes and is in turn a cause of the after- effects. Therefore, what is in existence is an ever-changing flux. It is not anicca that causes suffering but the clinging to, and craving for, that which is permanent and everlasting. The last words of the Buddha were... “All component things are subject to change, strive on with diligence.”

Buddha-sàsana – the duration, beginning from the time of His first Sermon (Dhamma-cakka-pavathana Sutta) delivered to the first five disciples in the Deer Park at Isipatana, to the decline and disappearance of His teachings. By the end of His sàsana, five disappearances will occur in the following sequence: 1. The attainment of Arahantship after 1,000 years. 2. The practices, such as meditation (bhàvanà) and observing the five precepts. Monks will reduce their precept observance to four. 3. The learning of the Buddha-dhamma. There will be no patronage from the devotees and the monks will stop teach- ing the Buddha-dhamma. The whole Buddha-dhamma will disappear and leave only the last four lines in a stanza. 4. Symbols such as the monks’ robes. Monks will only wear yel- low tags to represent themselves as the community of monks. 5. Relics (sàrãrika). All the Buddha relics will reassemble in the image of the Buddha, and will finally disappear to mark the end of the Buddha-sasana.

In order to attain Buddhahood, one must perfect oneself in the ten Pàramãs (prerequisites for Enlightenment). Nibbàna can be attained through one of the following three Yànas (vehicles): 1. Samma-Sam-Buddha (Fully Enlightened One) One who aspires to become a Buddha must first make a firm resolution (Bodhisatta Vow) in the presence of a Buddha. Once he is proclaimed to be a Buddha in the future, he will have to practice the 10 pàramãs with self-sacrificing spirit to serve the suffering humanity. 2. Pacceka Buddha He who attains enlightenment without any spiritual assistance. He does not possess the faculty to enlighten others. 3. Savaka Buddha (Arahant) He who has completely eradicated all the defilement, includ- ing the 10 fetters, with guidance from the Buddha’s teachings. He is capable of rendering spiritual assistance to others for their liberation. (from A Pali Word a Day, BuddhaNet pdf)

The Dhamma Cakka Pavatthana Sutta (The discourse to set in motion the Wheel of Dhamma) teaches us the Four Noble Truths. It forms the basis on which the system of Buddhist philosophy was founded. 1. The Noble Truth of Suffering (Dukkha). 2. The Noble Truth of the Cause (Samudaya) of Suffering – that is, Craving (Taõhà). 3. The Noble Truth of the Cessation (Nirodha) of Suffering – the attainment of Non-rebirth (Nibbàna). 4. The Noble Truth of the Path Leading to the Cessation of Suf- fering – Ariya Aññhagika Magga (the Noble Eight-fold Path). The first Truth is to be comprehend while the second one is to be eradicated. The third one is to be realized and the fourth one is to be developed. The Noble Eightfold Path, also known as the Middle Way, (Majjhima Pañipadà) is the method of avoiding the two ex- tremes: Self-mortification that weakens one’s intellect and self- indulgence that retards one’s moral progress. It consists of the eight Right Factors folded together for one to proceed in his journey of Truth and Liberation.

Ti-saraõa: the Threefold (Triple) Refuges (the Buddha, the Dhamma and the Sangha.)

Every faithful lay Buddhist takes refuge in the Buddha, Dham- ma and Sangha as their daily guide and inspiration. We take refuge in the Buddha, the Teacher, who fully compre- hended the Path to deliverance. As an incomparable guide and Teacher, he showed us the Way to Liberation We take refuge in the Dhamma, His Teachings, or the ultimate Truth and the only Way to end suffering that leads us from dark- ness to spiritual light. We take refuge in the Sangha, the community of the disciples of the Buddha, who have realized or are striving to realize the Law of Deliverance. Their noble example inspires and guides us on the Path of Liberation. There are no hard rules or rites and rituals required for one to take refuge in the Ti-saraõa. One is considered a true Buddhist only if he observes and follows the teachings of the Buddha.

...giving, generosity, charity, liberality, the virtue of alms-giving to the poor and needy; also, making gifts to a bhikkhu or to the community of bhikkhus

It is the first step towards eliminating the defilement of greed, hatred and delusion, for every act of giving is an act of loving kindness (mettà) and compassion (karuõà). Dàna should be performed with the purpose of removing greed with sammà-diññhi (right understanding.) The three considerations of a giver are: 1. to feel happy with his wholesome deed before, during and after the danà. 2. to have saddhà (faith or confidence) in the Law of Kamma – Dana performed with right understanding will bear good results that are accompanied by pa¤¤à (wisdom). 3. making resolution (Adhiññhàna) to attain Nibbàna – Although one may make worldly aspirations, such as good health, wealth and happiness, they must be made with the intention to support one’s spiritual growth. Good health will enable one to practice meditation; wealth will enable one to con- tinue doing danà and be born in the happy realm (loka) where Dhamma exists. (from A Pali Word a Day, BuddhaNet pdf)